الحكمة · WEB-C
الحكمة
13
نص الكتاب المقدسصوت اصطناعي (ذكاء اصطناعي)
سفر الحكمة غير موجود في AVD، لذا يُعرض هذا الفصل من WEB-C (World English Bible (Catholic)). لا يوجد بعدُ إصدار مثبَّت بهذه اللغة يتضمن هذا السفر.
For truly all men who had no perception of God were foolish by nature, and didn’t gain power to know him who exists from the good things that are seen. They didn’t recognize the architect from his works. But they thought that either fire, or wind, or swift air, or circling stars, or raging water, or luminaries of heaven were gods that rule the world. If it was through delight in their beauty that they took them to be gods, let them know how much better their Sovereign Lord is than these, for the first author of beauty created them. But if it was through astonishment at their power and influence, then let them understand from them how much more powerful he who formed them is. For from the greatness of the beauty of created things, mankind forms the corresponding perception of their Maker. But yet for these men there is but small blame, for they too perhaps go astray while they are seeking God and desiring to find him. For they diligently search while living among his works, and they trust their sight that the things that they look at are beautiful. But again even they are not to be excused. For if they had power to know so much, that they should be able to explore the world, how is it that they didn’t find the Sovereign Lord sooner? But they were miserable, and their hopes were in dead things, who called them gods which are works of men’s hands, gold and silver, skillfully made, and likenesses of animals, or a useless stone, the work of an ancient hand. Yes and some woodcutter might saw down a tree that is easily moved, skillfully strip away all its bark, and fashion it in attractive form, make a useful vessel to serve his life’s needs. Burning the scraps from his handiwork to cook his food, he eats his fill. Taking a discarded scrap which served no purpose, a crooked piece of wood and full of knots, he carves it with the diligence of his idleness, and shapes it by the skill of his idleness. He shapes it in the image of a man, or makes it like some worthless animal, smearing it with something red, painting it red, and smearing over every stain in it. Having made a worthy chamber for it, he sets it in a wall, securing it with iron. He plans for it that it may not fall down, knowing that it is unable to help itself (for truly it is an image, and needs help). When he makes his prayer concerning goods and his marriage and children, he is not ashamed to speak to that which has no life. Yes, for health, he calls upon that which is weak. For life, he implores that which is dead. For aid, he supplicates that which has no experience. For a good journey, he asks that which can’t so much as move a step. And for profit in business and good success of his hands, he asks ability from that which has hands with no ability.
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ملاحظات · هايدوك (1859، ملك عام)6 ملاحظة
الملاحظات بالإنجليزية تفسير كاثوليكي من القرن التاسع عشر للأب جورج ليو هايدوك، كما نُشر.
تحتفظ هذه الحواشي بجدالات عصرها: بعضها يتحدث بقسوة عن الشعب اليهودي أو عن مسيحيين آخرين. والكنيسة تعلّم اليوم غير ذلك: لا يجوز تحميل الشعب اليهودي مسؤولية موت المسيح (في عصرنا 4؛ التعليم المسيحي 597–598)، والمسيحيون في الجماعات الأخرى إخوتنا وأخواتنا في الرب (إعادة الوحدة 3). وحدة المسيحيين
الحكمة 13:1
Ver. 1. Vain. Sept. "foolish by nature, who are ignorant of God." H. --- In this and the three following chapters, the miseries of idolatry are described, to shew the value of wisdom and piety.
C. --- Without the knowledge of God, all is darkness. 1 Cor. ii. 2. S. Just. dial. ---
Is. He who is, must be the most proper name of God. Ex. iii. 14. Philosophers could perceive that all creatures had a beginning, and that there must be some first cause or God, whom some confessed, but did not honour as they ought.
Rom. i. W. --- Could not. Inasmuch as they were vain. H.
↑ 1الحكمة 13:2
Ver. 2. Fire. The chief god of the Persians. --- Wind. Zephyrus, &c. --- Air. Which is perhaps the wind. Socrates was accused of adoring nothing, but heaven and the clouds, (Aristot. nub.) as the Jews were. Nil præter nubes et Cœli numen adorant. Juv. xiv. 97. --- Stars. The zodiac, or pleiads. This species of idolatry was most ancient and general. --- Water. The ocean, Neptune,
&c. The Egyptians adored water above all, as the origin of other things. Hence they were punished first by it. Philo, vit. Mor. 1. --- Moon. These were mostly the objects of worship, under the names of Baal, Astarte, (C.) the Phœbus, or Dianæ of the Romans. H.
↑ 2الحكمة 13:5
Ver. 5. Thereby. God is announced by the heavens, and by all creatures. Ps.
xviii. 1. Rom. i. 20.
"Who can look up to heaven, and be so foolish as not to allow that there is a God?" Cic. Harusp.
↑ 5الحكمة 13:10
Ver. 10. Of men. The pagans in general took the material statue to be the residence of a god. S.
Aug. de Civ. Dei. C. vii. 6. and viii. 13. --- The more learned regarded the figures of the sun, &c.
as his representations, while others supposed that Jupiter meant the heavens, Juno the air, Vulcan, fire, &c. --- Hand. This is to abuse antiquity. The idol of the Arabs was a rough stone. In more polished nations, the workmanship of Praxiteles, Phidias, &c. was more regarded. C. --- As no creature deserves to be esteemed a god, much less do the works of men's hands. W.
↑ 10الحكمة 13:14
Ver. 14. Vermilion. The ancients greatly esteemed this colour, (C.) and painted with it the statues of their gods on festival days, and the bodies of those who had the honour of a triumph. Pliny, xxxiii. 6.
↑ 14الحكمة 13:15
Ver. 15. Iron. Baruch (vi. 26.) ridicules the same custom, and the other prophets intimate that the pagans took these statues to be really gods, otherwise their practice was no more blameable than that of the Jews, who fastened the cherubim to the ark with gold, and carried them. But the latter did not believe that the Deity resided personally in those images; no more that we do, that Christ is attached to his image on the cross. This distinguishes the behaviour of the faithful from that of pagans. C.
↑ 15الترخيص: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · الشكر والتراخيص